Man and the Divine are two major abstractions in the philosophy of Sri Aurobindo because of which normal human affairs are often sidetracked

Seminal scientific discoveries or political events don't hold much value in Sri Aurobindo's philosophy although they matter for individuals.

Indifference towards normal life is a key defect of Sri Aurobindo's philosophy as there is no reliable method for transformation of emotions

The Mother & Sri Aurobindo advise to replace the ordinary human motivation for diverse aspects of life with dispassion but such a task fails

Life's journey being an unique and unknown trajectory for each person, looking for patterns in collective or religious affairs is a falsity.

@vimuktaatma May be but that doesn't help us, the devotees of Sri Aurobindo, as we have to find all reconciliation within his teaching only

@vimuktaatma I don't think such freedom is available to those who follow Sri Aurobindo & The Mother since they demand loyalty and surrender.

@vidyanandgarg Two other booklets, The Mother and The Supramental Manifestation upon Earth are essential supplements https://t.co/wo7CB0TMsK

From a mail:

Various taxonomies and terminologies have come to us via tradition and reconciling them with Sri Aurobindo's system can be problematic. However, if we accept a gradual refinement of one's consciousness, then it is obvious that after a particular point the "l" may not have much value and thus loses relevance. But, I'd prefer retaining the "I" more as a political project and for epistemological purposes so that one can really test and taste whatever is touted as the Turiya. Thanks. [TNM55]

I had an intense fascination with Baudrillard early in graduate school. And though I wouldn’t say the fascination lasted intact across the years, I do still think there’s more going on in his work than many critics think. In any case, this is the first time I’ve published about him.

But for OOO, the inwardness of things can never be brought to light, and thus the reality to be had is not the unattainable one hidden behind the sensual waterfall or rose but the new compound reality of the beholder seduced by these objects plus the objects themselves. This is Baudrillard’s concept of the wager, which he unsurprisingly traces back to Pascal: “No one escapes from this experience of investing an object, as an object, with all the occulted force of objectivity. This is also a part of the absurd wagers we make, as was the case for Pascal’s famous wager on the existence of God.”19

The name of Kierkegaard obviously cannot be avoided here either. For who has shown better than he that the weight of the evidence will never be able to settle definitely on one horn of a dilemma or the other, and thus that we cannot hope to uncover a reality behind appearance but only to produce a new reality on top of appearance by surrendering to its call? This helps explain why Baudrillard much prefers Charles Baudelaire’s account of art to that of the recently more celebrated Walter Benjamin. Introducing the topic, Baudrillard declares that “the absolute object is one that is worthless, whose quality is a matter of indifference, but which escapes objective alienation in that it has made itself more of an object than the object – this gives it a fatal quality.” [...]

If we read Benjamin as lamenting the loss of a former realism of thingly auras, and Baudrillard as prescribing a hyperreal that actually means a nonreality of simulacra, then OOO is more interested in the new compound real made up of the simulacrum and its admirer, who is seduced by it.

Introduction - Death, the great annihilator of the works of time, is the only thing certain about life. Yet we know nearly nothing about this event with any certainty. For all our modern and scientific development, we cannot predict death. It remains as enigmatic as it has always been. All that we know is that death exists but what it is we do not know. We have observed something about the processes of death but not the why and how of it. So too we have learnt something about what happens to the physical body after death but we have little clue about the self and its experience after death. Most do not come back to tell us what happened behind the iron curtain that abruptly ends life. The few who return, remember very little. And the rare ones who both return and remember are ignored by modern science. Thus, a useful body of evidence is lost just because it would shake the very foundations of our theory of material reductionism. For material processes are, in the final analysis, only a last step in a chain and series of events that happen simultaneously or successively on other Time-Space domains of our vast cosmic existence.